How can We Overcome Terrorism?

25 Jun 2017 0 commentsShare |

GHULAM NABI FALAHI traces the causes of terrorism, turns the pages of the Qur'ān and Hadīth to find the stand of Islam on terrorism, invites all citizens of the world belonging to different races, religions and civilizations to learn from one another our glorious past as well as our pain and urges all religious leaders and policymakers to carry on responsibility for the creation of a peaceful world.

The Muslim world is passing through a difficult period of its history, when acts of terror threaten their security both at home and abroad. Many negative conditions, apart from economic backwardness, cultural degeneration in general and western foreign policy and war on terror in particular have prepared the ground for the formation of terrorist organisations in the Muslim world, and especially in the countries of the Middle East. It is alleged that some terrorist organisations are supported by various state departments in the countries where they operate; this is done so that such groups can be used against other terrorist groups. And, over time, these organisations, made stronger with state support, have grown out of control.

On the other hand, some of them are supported for the political and economic interests of foreign powers, which direct them to particular goals. In this regard, the existence and formation of such organisations are offshoots of various "conspiracy theories" yet, there is still much that is unclear concerning this issue. In the Muslim world, some look around them and see a world dominated by corrupt authoritarian regimes and a wealthy elite minority concerned solely with its own economic prosperity and awash in Western culture and values. Western governments are perceived as propping up oppressive regimes and exploiting the region's human and natural resources, robbing Muslims of their culture and their option to be governed according to their own choice and to live in a more just society.

Whatever circumstances may be, it is unfortunate that religion and its terminologies have been always abused by people for their own political or murderous ambitions. The root of terrorism within the Muslim community refers to the misconception and its interpretation of the jihad as the Qur'ān's command. Jihad (to strive or struggle) is sometimes referred to as the Sixth Pillar of Islam. But the term 'Jihad' has been misunderstood and misrepresented. This Jihad does not mean 'holy war'. 'Holy War' does not exist as a term in Arabic, and its translation into Arabic sounds quite alien. The term which is specially used in the Qur'ān for fighting is 'Qital'. The Qur'ānic teaching of jihad has been of essential significance of Muslims' self-understanding, piety, mobilisation, expansion, and defence. Jihad as struggle pertains to the difficulty and complexity of living a good life; struggling against the evil in oneself – to be virtuous and moral, making a serious effort to do good and to help to reform society.

The two broad meanings of jihad, non-violent and violent, are contrasted in a well-known Prophetic tradition. On returning from a military campaign, the Prophet (peace and blessings of Allah be to him) said to his followers: "We return from the minor jihad (warfare) to a major jihad – the struggle of the individual with his own self." The greater jihad is the more difficult and more important struggle against one's ego, selfishness, greed and evil.

Previously it has been said that Jihad is a concept with multiple meanings, used and abused throughout Islamic history. Although jihad has always been an important part of the Islamic tradition, in recent years some have maintained that it is a universal religious obligation for all true Muslims to join the jihad to promote Islamic reform or revolution.

However, sadly and tragically, the world sees atrocities carried out where innocent people are killed. People going about their business or holidays, or men, women and children, occupied in daily routines, at homes, offices, weddings and shrines, are suddenly brutally killed, and those who escape return home as orphans or injured to what they are considered to be a safe place. Innocent people are being killed and murdered without any reason. As observed in some case the killers have dared to use the word Islam and Allah's name in connection with their utterly un-Islamic actions. They have sullied our wonderful religion of Islam and its beautiful concept of Jihad. Can one call jihad the killing of civilians, women, children, and the elderly, shooting into school buses with Kalashnikovs, burning houses, shops, and cars, kidnapping, and even killing people who have no relation to specific incidents? The Prophet (peace and blessings of Allah be to him) predicted such people and described them as: "They are the most evil of people (creation) and creatures." (Sahih Muslim)

The Qur'ān states that Islam is the universal religion and is mercy to all creatures. As the universal faith, it offers a living demonstration of qualities to which all human beings can relate compassion, mercy and love. Islam rejects extremism, discrimination and racism. The Qur'ān states: "Do not exceed the bounds in your religion." (5:77) The Prophet (peace and blessings of Allah be to him), warned his companions to avoid extremes – which he explained was the cause of the destruction of earlier communities. He said, "Beware of extremism in the religion." Terrorists, it appears, feel that this injunction does not apply to them.

Islam, like all world religions, neither supports nor requires illegitimate violence. The Qur'ān does not advocate or condone terrorism. And, Qur'ānic verses also highlight that peace and warfare are the norms. Permission to fight the enemy is balanced by a strong mandate for making peace.

"If your enemy inclines toward peace, then you too should seek peace and put your trust in God" (8: 61) and "Had Allah wished, He would have made them dominate you, and so if they leave you alone and do not fight you and offer you peace, then Allah allows you no way against them." (4: 90)

The Islamic tradition places limits on the use of violence and rejects terrorism and extremism. As with other faiths, mainstream and normative doctrines and laws are ignored, distorted, or hijacked by a radical fringe. Islamic law, drawing on the Qur'ān, sets out clear guidelines for the conduct of war and rejects acts of terrorism. Allah forbids the murder of innocent people, killing a person for no reason is one of the greatest sins related in the Qur'ān.

"… if someone kills another person – unless it is in retaliation for someone else or for causing corruption in the earth – it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind. Our Messengers came to them with Clear Signs, but even after that many of them committed outrages in the earth." (Qur'ān, 5:32)

As the verse suggests, a person who kills innocent people for no reason is threatened with a great torment. Allah informs us that killing even a single person is as evil as murdering all mankind on earth. A person who observes Allah's limits can do no harm to a single human, let alone massacre thousands of innocent people. Those who assume that they can avoid justice and thus punishment in this world will never succeed, for they will have to give an account of their deeds in the presence of God. That is why believers, who know that they will give an account of their deeds after death, are very meticulous to observe God's limits.

Allah commands the faithful to be compassionate and merciful. Islamic morality is described in one verse as: "Then to be one of those who have faith and urge each other to steadfastness and urge each other to compassion. Those are the Companions of the Right." (90:17-18)

As we have seen in this verse, one of the most important features of the morality that will lead believers to salvation on the Day of Judgement and to enter into Paradise is "being one of those who urges each other to compassion."

The true source of compassion is love of God. A person's love of God gives rise to his feeling of love for the things He has created. Someone who loves God feels a direct link and closeness to the things He has created. This strong love and closeness he feels for the Lord, who created him and all mankind, leads him to display a pleasing morality, as commanded in the Qur'ān. True compassion emerges as he lives by this morality. This model of morality, full of love, compassion and sacrifice, is described in these verses:

"Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and those who have made emigration in the way of Allah. They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful." (24:22)

"Those who have given refuge and help, they are the true believers. They will have forgiveness and generous provision." (8:74)

"Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful." (4:36)

Believers never try to make people feel indebted because of the compassion they demonstrate and the help they offer people, and do not even expect to be thanked. Their true aim is to try to gain Allah's pleasure by means of the morality they exhibit, because they know that they will be called to account for that morality on the Day of Judgement. In the Qur'ān, God has expressly revealed that hell will be the outcome for those who knowingly refuse to live by the morality of the Qur'ān:

"What has brought you into hell-fire?" They will say, "We were not among those who prayed and we did not feed the poor." (74:42-44) "Seize him and bind him, and then expose him to hell-fire, then fasten him with a chain seventy cubits long! For he did not believe in God Almighty, nor did he urge the feeding of the poor." (69:30-34)

As we have seen in these verses, the Muslim described in the Qur'ān possesses a most loving and compassionate nature. Nobody who possesses this morality can of course consent to terrorism or acts of violence directed at innocent people. Terrorists' characters are the exact opposite of Qur'ānic morality. A terrorist is a ruthless person who looks with hatred on the world, and wants to kill, destroy and shed blood.

A Muslim raised in the morality as revealed by the Qur'ān, however, approaches everyone with the love expected by Islam, respects ideas of all kinds, always tries to bring harmony where there is disharmony, lower tensions, embrace all sides and behave with moderation. Societies consisting of people like this will be ruled by a more developed civilisation, and enjoy greater social morality, harmony, justice and plenty than can be seen in even the most modern nations today.

In the case of a conflict, before engaging in a war, believers must wait until fighting becomes compulsory. Believers are allowed to fight only when the other party attacks and no other alternative except war remains: But if they cease (fighting), God is Ever-Forgiving, Most Merciful. (2:192)

A closer examination of the Prophet's life reveals that war was a method resorted for defensive purposes only in unavoidable situations. The revelation of the Qur'ān to the Prophet (peace and blessings of Allah be to him) continued for a period of 23 years. During the first 13 years of this period, Muslims lived as a minority under a pagan order in Makkah and faced much oppression. Many Muslims were harassed, abused, tortured, and even murdered, their houses and possessions plundered. Despite this, however, Muslims led their lives without resorting to violence and always called the pagans to peace.

When the oppression of the pagans escalated unbearably, the Muslims emigrated to the town of Yathrib, which was later to be renamed Madinah, where they could establish their own order in a freer and friendlier environment. Even establishing their own system did not prompt them to take up weapons against the aggressive pagans of Makkah. Only after the following revelation, the Prophet commanded his people to prepare for war: "Permission to fight is given to those who are fought against because they have been wronged – truly God has the power to come to their support – those who were expelled from their homes without any right, merely for saying, 'Our Lord is Allah'." (22:39-40)

In brief, Muslims were allowed to wage war only because they were oppressed and subjected to violence. To put it in another way, God granted permission for war only for defensive purposes. In other verses, Muslims are warned against the use of unnecessary provocation or violence: "Fight in the Way of Allah against those who fight you, but do not go beyond the limits. God does not love those who go beyond the limits." (2:190)

After the revelation of these verses, several wars occurred between the Muslims and the pagan Arabs. In none of these wars, however, were the Muslims the inciting party. Furthermore, the Prophet Muhammad (peace and blessings of Allah be to him) established a secure and peaceful social environment for Muslims and pagans alike by signing the peace agreement of Hudaibiyah which conceded to the pagans most of their requests. The party who violated the terms of the agreement and started hostilities once again were the pagans. When Prophet (peace and blessings of Allah be to him) conquered Makkah without bloodshed and in a spirit of tolerance; if he had wished, he could have taken revenge on pagan leaders in the city. Yet, he did not do harm to any one of them, forgave them and treated them with utmost tolerance.

Pagans, who would later revert to Islam of their own free will, could not help admiring such nobility of character in the Prophet (peace and blessings of Allah be to him). Not only during Makkah's Conquest, but also in the course of all the battles and conquests made in the time of the Prophet (peace and blessings of Allah be to him), the rights of innocent and defenceless people were meticulously protected. The Prophet reminded believers numerous times about this subject and by his own practice became a role model for others to follow. Indeed, he addressed believers who were about to go to war in the following terms: "Go to war in adherence to the religion of God. Never touch the elderly, women or children. Always improve their situation and be kind to them. God loves those who are sincere."

The Messenger of God also clarified the attitude Muslims must adopt even when they are in the middle of a raging battle: "Do not kill children. Avoid touching people who devote themselves to worship in churches! Never murder women and the elderly. Do not set trees on fire or cut them down. Never destroy houses, nor destroy crops or animals!"

The Islamic principles God proclaims in the Qur'ān account for this peaceful and temperate policy of the Prophet (peace and blessings of Allah be to him). In the Qur'ān, God commands believers to treat the non-Muslims kindly and justly: God does not forbid you from being good to those who have not fought you over religion or driven you from your homes, or from being just towards them. God loves those who are just. God merely forbids you from taking as friends those who have fought you over religion.

In one of the verses that determine what the relationship with People of the Book should be, the Qur'ān states: "Argue not with the People of the Book except in the fairest manner, unless it be those of them that are utterly unjust. Say to them: 'We believe in what was revealed to us and what was revealed to you. One is our God and your God; and we are those who submit ourselves to Him'." (29:46)

While explaining these verses, one of the great scholars of the 20th century writes that 'the discussion should be conducted rationally, in a civilized and decent language, so that the ideas of the other person may be reformed. The preacher's chief aim should be to appeal to the addressee's heart, convey the truth to him and bring him to the right path. He should not fight like a wrestler whose only object is to defeat his opponent. He should rather conduct himself like a physician who is ever cautious not to cause the patient's ailment to worsen by any of his own mistakes, and tries to cure him with the least possible trouble. This instruction bas been given here especially in connection with the conduct of a discussion with the People of the Book, but is a general instruction pertaining to the preaching of the religion and it has been given at several places in the Qur'ān.

The Prophet (peace and blessings of Allah be to him) placed great importance on persuading people to see the beauty of Islam and in representing Islam in his own person. He used the mosque as a window, a gallery to serve that end. For instance, he would welcome foreign groups to the mosque. These people would eat, drink and sleep there and see the Muslims line up for prayers and listen to the recitations of the Qur'ān late at night.

The right to life, freedom of practising one's religion, language, Law, culture, dress, and tolerance that was shown toward Muslim administration to treat non-Muslims well, the following is declared by Prophet (peace and blessings of Allah be to him): "I am the enemy of any who injuries non-Muslims. And whomever I am an enemy to, I will reckon with him on Judgment Day."

At the end, could we have the globalised world with no discrimination and aggression? Such a view of globalisation requires all citizens of the world to have mutual understanding of their similarity with other humans and their need for safety. As humans of different races, religions and civilizations, it is important that we continue to learn from one another our glorious past as well as our pain. In the process of this mutual dialogue, all religious leaders and policymakers should attempt to carry on responsibility for the creation of a peaceful world.

Muslims certainly carry the heaviest load since Islam has been consistently described as the core of radicalism, terrorism and evil religion. Such a hijacked portrayal of Islam does not accord with Islamic teachings that propagate tolerance and understanding of other religious beliefs, languages and civilizations.

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